The Tenth Section: Walking on the Path

困。跛踦俱行，日暮車傷，失旅乏糧。通《賁》。坎蹇故曰跛踦。震為行，離為日，坎為夜，故曰日暮。震為車，坎折故傷。震為行旅、為糧，兌毀，故曰失旅乏糧。

The hexagram Tongren changes into the hexagram Kun. Lin's interpretation says: A lame person travels with companions, but by evening the carriage breaks down, and the traveling companions are lost, and the food runs out. This is a凶 (dangerous) omen of a traveler in distress. Shang Binghe's explanation says: The hexagram Kun is in mutual relationship with the hexagram Ben. The trigram Kan represents difficulties, so it is said '跛踦' (lame). The trigram Zhen represents movement, the trigram Li represents the sun, and the trigram Kan represents night. The sun entering night is '日暮' (dusk). The trigram Zhen represents a carriage, and Kan signifies destruction, so the carriage is damaged. The trigram Zhen represents travel and grain, and the trigram Dui signifies destruction, so it is said '失旅乏粮' (losing companions and lacking food).

井。龍門水穴，流行不害。民安其土，君臣相保。通《噬嗑》。震為龍，艮為門、為穴，坎水為流，流順故不害。坎為民，艮為安、為土，震君艮臣。○艮為臣證。○水，汲古作小，依宋元本。《集韻》害，音曷，與穴韻。

The hexagram Tongren changes to Jing. Lin's commentary says: The dragon gate was dug, opening the water channel, so the river flows smoothly without causing harm; the people live in peace in their homeland, and the ruler and ministers protect each other. This uses the story of Da Yu digging the dragon gate and guiding the river to flow east. Shang Binghe's explanation says: Jing and Shihhe are mutually related. Zhen represents the dragon, Gen represents the gate and the cave; Kan represents water and flow, so the water flows smoothly and does not cause disasters. Kan represents the people, Gen represents peace and earth; Zhen represents the ruler, Gen represents the minister, hence the saying 'ruler and ministers protect each other.' The collation note says: the image of 'Gen as minister' is confirmed here; the character 'water' in the Ji Gu Ge edition is 'xiao,' but here we follow the Song and Yuan editions. Also, in the Ji Yun, the character 'harm' is pronounced like 'he,' which rhymes with 'cave.'

革。山陵四塞，遏我徑路。欲前不得，復還故處。通《蒙》。艮為山、為塞、為遏、為徑路。坎陷艮止，故欲前不得。震卦數四，故曰四塞。○四，依宋元本，汲古作西，前作全，非。

The hexagram Tongren changes into the hexagram Ge. Lin's commentary says: The mountain ranges on all sides are blocked, blocking my small path; wanting to move forward is impossible, so I can only return to where I started. This is a phrase indicating being blocked in both advancing and retreating. Shang Binghe's explanation says: Ge and Meng are complementary. Gen represents mountain, blockage, obstruction, and path; Kan represents sinking, and Gen represents stopping, so 'wanting to move forward is impossible'. The number of Zhen hexagram is four, so it is said 'four blockages'. The collation note says: the character 'four' in 'four blockages' follows the Song and Yuan editions, while the Jigugeshi edition has 'west', and the character 'forward' in 'wanting to move forward' in the Jigugeshi edition is 'complete', neither of which is correct.

鼎。兩虎爭鬬，血流漂杵。城郭空虛，蒿藜塞道。通《屯》。艮為虎，坤數二，故曰兩虎。又正反艮，故曰爭鬬。坎為血、為杵，艮為城郭，坤為空虛，震為藜蒿，艮為道。

The hexagram Tongren changes into Ding. Lin's interpretation says: two tigers fight, the blood flows so much that it can float the pestle used for pounding rice; the city is empty, and wild herbs and mugwort fill the streets. "Blood flows and floats the pestle" comes from the Book of Documents, Wu Cheng, describing the brutality of a great battle. Shang Binghe's explanation is: Ding and Tun are complementary hexagrams. Gen represents the tiger, and the number of Kun is two, so it is said "two tigers"; the upright Gen and the inverted Gen face each other, so it is said "fighting". Kan represents blood and pestle; Gen represents city walls, Kun represents emptiness; Zhen represents wild herbs and mugwort, Gen represents roads.

震。依叔牆隅，志下心勞。楚亭晨食，韓子低頭。艮為牆、為叔、為依。坎為志、為心、為勞。震為楚、為晨、為食，艮為亭，坎為信，故曰韓子。韓子者，韓信也。艮為頭，坎下首，故低頭。《史記淮陰侯傳》："常數從南昌亭長寄食，亭長妻患之，不為具食，信怒絕去"。○叔，依宋元，汲古作東。

The hexagram Tongren changes into the hexagram Zhen. Lin's commentary says: resting by the corner of the uncle's wall, with low spirits and exhausted heart; having a morning meal at the house of a亭长 in Chu, Han Xin had to lower his head. This describes the plight of Han Xin when he was not yet recognized. Shang Binghe's explanation says: Gen represents a wall, an uncle, and reliance; Kan represents will, heart, and labor. Zhen represents Chu, morning, and food; Gen represents a pavilion; Kan represents Xin, so it is called "Hanzi" — Hanzi refers to Han Xin. Gen represents the head, and Kan indicates something hanging down, so "lowering the head." Shang cited the Records of the Grand Historian: Han Xin often went to the pavilion of the亭长 in Nanchang to eat, but the wife of the亭长 found it troublesome and stopped providing meals, so Han Xin angrily broke off the relationship. The collation note says: the character "uncle" is based on the Song and Yuan editions, while the Jigugong edition reads "Dong."

艮。龍生無常，或托空桑。憑乘風雲，為堯立功。震為龍、為生、為桑，互大離，離虛，故曰空桑。坎為雲，伏巽為風。震為乘，艮手為憑。震為帝，故曰堯。按：皇甫謐云：伊尹生於空桑，堯時諸臣。禹生石紐，見史記注。無生空桑者，西漢時古籍多，或別有所據。○空桑，依汲古，宋元本作葉。

The hexagram Tongren changes to Gen. Lin's commentary says: The birth of the dragon has no fixed place, sometimes it is born in the hollow of the empty sallow tree; it relies on the momentum of clouds and wind to establish achievements for Emperor Yao. Shang Binghe's explanation says: Zhen represents dragon, birth, and sallow tree; the six lines form a large Li, with the middle hollow, hence saying 'empty sallow'. Kan represents cloud, hidden Xun represents wind; Zhen represents riding, Gen represents hand, hand can rely on. Zhen represents emperor, so referring to Yao. Shang also adds a note to investigate this allusion: Huangfu Mì says Yi Yin was born in empty sallow; as for the ministers of Yao's time, and Yu who was born in stone navel (as mentioned in the annotation of Shiji), there is no record of being born in empty sallow. Since there is no historical evidence, then during the Western Han dynasty, there were still many ancient books, and Jiao's school might have another source. The collation note says: 'empty sallow' follows the Ji Gu Ge edition, while Song and Yuan editions read 'ye'.

漸。魁行搖尾，逐雲吹水。汙泥為陸，下田宜稷。艮為星、為尾。魁，北斗星也。巽進退，故曰搖尾。坎為雲，水兌口向坎，故曰逐雲吹水。坎為汙泥，坎陷故亦為下田。艮為陸，巽為稷，言宜種黍稷也。○水，汲古作火，依宋元本。宜稷，多作為稷，依《巽》之《師》校。

The hexagram Tongren changes into the hexagram Jie. Lin's interpretation says: The Big Dipper moves, its handle sways like a tail, driving away clouds and blowing water; muddy land becomes dry land, and low fields are suitable for planting millet. This is an image of water receding and land emerging, suitable for farming. Shang Binghe's explanation says: Gen represents stars and the tail, with "Kui" being the Big Dipper. Xun governs movement forward and backward, hence "swaying the tail." Kan represents clouds and water, and Dui represents mouth, with the mouth facing Kan, hence "chasing clouds and blowing water." Kan represents muddy land, and Kan also governs sinking, hence the low fields. Gen represents land, and Xun represents millet, indicating it is suitable to plant millet. The collation note says: The character "water" in "blowing water" is "fire" in the Jigusha edition, here following the Song and Yuan editions; "suitable for millet" in most editions is "as millet," here following the entry on Xun changing into Shi.

歸妹。跛踦相隨，日暮牛罷。陵遲後旅，失利亡雌。坎蹇故跛踦。離為日、為牛。坎夜坎勞，故曰日暮牛罷。震為商旅、為後，巽為利，巽伏，故曰失利亡雌。巽為震婦，故曰雌也。

The hexagram Tongren changes into Guimei. Lin's interpretation says: crippled people support each other while walking, the day turns to dusk, and the oxen are exhausted; the journey is slow, falling behind the caravan, losing profit and also losing the mother cattle. This is an ominous statement about losing due to slow movement. Shang Binghe's explanation says: Kan represents difficulties, hence '跛踦' (crippled). Li represents the sun and cattle; Kan represents night and labor, forming '日暮牛罢' (day turns to dusk, the cattle are exhausted) — '罢' means tired. Zhen represents merchants and being behind; Xun represents profit, Xun being in the hidden position, hence '失利亡雌' (losing profit and the female). Xun is the spouse of Zhen, hence '雌' (female).

豐。三人俱行，北求大牂。長孟病足，倩季負糧。柳下之寶，不失我邦。震為人、為行，數三，故曰三人俱行。互大坎為北，兌為羊，震為長孟、為足，坎病，故曰病足。按：《家語》："叔梁紇之妾生孟皮，孟皮病足"。季，季路也。《家語》子路曰："吾為親負米百里之外"。互巽為糧，伏艮為季、為負。震為柳，伏坤為下、為邦。○糧，宋元、汲古作囊，依汲古《革》之《恆》校。孟，從宋元，汲古作子。寶，從宋元，汲古作責，非。按：《呂氏春秋》："齊伐魯，求岑鼎，魯以他鼎往，齊侯曰：柳下季謂是則因受之，魯侯請柳下季，季曰：君以賂欲免國也，臣亦有國，破臣之國以免君之國，所不願也，魯侯乃以真岑鼎往"。我邦，各本皆作驪黃，依汲古《渙》之《豫》校。

The hexagram Tongren changes into Feng. Lin's commentary says: Three people are traveling together, going north to seek a large ewe; the eldest brother Mengpi has a foot ailment, so he asked his younger brother to carry grain for him; relying on a person like Liu Xuhui who values trust, they did not lose their country. Shang Binghe's explanation says: Zhen represents people and movement, and the number of Zhen is three, so it is said 'three people are traveling together'; the six lines form an outer shape of Da Kan, Kan is located in the north, and Dui represents a sheep. Zhen represents the eldest brother Meng and the foot, Kan represents illness, so it is said 'illness in the foot'. He cites the "Family Sayings of Confucius", which says that Shuliang He's concubine gave birth to Mengpi, who had a foot ailment; 'Ji' refers to Jilu, who is Zilu. The "Family Sayings" records Zilu saying, 'I carried rice a hundred miles for my parents.' The mutual Xun represents grain, the hidden Gen represents Ji and carrying; Zhen represents Liu, the hidden Kun represents below and country, forming 'Liu Xia' and 'my country'. The collation note says: the character 'grain' in 'carry grain' is written as 'nang' in the Song and Yuan editions and the Jigugong edition, here following the Jigugong edition's entry on the change from Ge to Heng; the character 'Meng' in 'eldest brother Meng' is taken from the Song and Yuan editions, while the Jigugong edition has 'zi'; the character 'treasure' in 'treasure of Liu Xia' is taken from the Song and Yuan editions, while the Jigugong edition has 'ze', which is incorrect. Shang also cites the "Spring and Autumn Anecdotes" by the "Lüshi Chunqiu": when Qi attacked Lu, they demanded the Cen Ding, and Lu offered another ding instead. The Qi king said he would accept it if Liu Xia Ji approved; the Lu king went to ask Liu Xia Ji, who said, the king wants to use one ding to avoid national disaster, but the minister also has his own 'country'. Destroying the minister's country to protect the king's country, the minister would not agree; the Lu king had to send the real Cen Ding. The characters 'my country' are all written as 'Li Huang' in other editions, here following the Jigugong edition's entry on the change from Huan to Yu.

旅。鳳凰在左，麒麟處右。仁聖相遇，伊呂集聚。傷害不至，時無殃咎，福為我母。離為鳳凰、為麒麟。離東為左，兌西為右。坎為聖、為集聚。兌口為伊。巽為齊、為呂。○處右，從宋元，汲古作在右。

The hexagram Tongren changes into the hexagram Lü. Lin's interpretation says: The phoenix is on the left, the qilin on the right; the benevolent and the sages meet, and Iryin and Lüwang gather together; there will be no harm, no calamity or guilt in the time, and the blessing is like a mother protecting me. This is a great auspicious interpretation indicating the gathering of many virtuous people. Shang Binghe's explanation says: Li represents civilization, hence the phoenix and the qilin; Li is in the east, so left, while Dui is in the west, hence right. Kan represents the sage and gathering; Dui is the mouth, which produces the sound 'I', hence referring to Iryin; Xun represents Qi, which is the fief of Lüwang, hence referring to Lü. The collation note says: 'being on the right' is from the Song and Yuan editions, while the Jigugeshi edition reads 'being on the right'.

巽。乘筏渡海，雖深不殆。曾孫皇祖，累累俱在。伏震為筏、為乘，互大坎為海、為深，兌悅故不殆。伏艮為曾孫、為祖。○海，從宋元，汲古作河，不協，非。

The hexagram Tongren changes into Xun. Lin's interpretation says: traveling across the sea on a raft, although the water is deep there is no danger; the former ancestors and the descendants all remain in the temple. This is a favorable omen of overcoming danger and continuing the ancestral sacrifices. Shang Binghe's explanation says: the hidden Zhen represents the raft and the act of crossing; the six lines form a large Kan externally, Kan represents the sea and depth; Dui indicates joy, so there is no danger. The hidden Gen represents the descendant and the ancestor. The collation note says: the character 'sea' in 'crossing the sea' comes from the Song and Yuan editions, while the Jigugeshi edition uses 'river', which does not match the rhyme and is therefore incorrect.

兌。比目四翼，來安吾國。齎福上堂，與我同床。詳《比》之《離》。

The hexagram Tongren changes to the hexagram Dui. Lin's commentary says: Like a pair of birds that are joined together, they have four wings and fly in to bring peace and stability to my country; carrying good fortune, they enter the hall and share a bed with me. This is a favorable omen of good fortune coming to the family. Shang Binghe does not emphasize the imagery here, and for detailed explanation, see the entry on Bi changing to Li.

渙。娶於姜呂，駕迎新婦。少齊在門，夫子悅喜。詳《否》之《渙》。呂、齊，汲古作女、作妻，依宋元本。

The hexagram Tongren changes to Huanshuan. Lin's commentary says: A man is going to marry a woman from the Jiang and Lü clan, driving a carriage to meet his bride; the young wife from the Qi clan is already standing at the gate, and the husband is delighted in his heart. This differs from the commentary on "Pu" changing to "Huan" by only two characters. Shang Binghe provides a detailed explanation in that entry. The collation note says: "The character 'Lü' in 'Jiang Lü' and 'Qi' in 'young wife from the Qi clan' in the Ji Gu Ge edition are both written as 'Nu' and 'Qi' respectively. Here we follow the Song and Yuan editions."

節。螟蟲為賊，害我稼穡。盡禾殫麥，秋無所得。坎為賊、為害，伏巽為螟蟲。震為禾稼，兌正秋，兌毀折，故秋無所得。○盡禾，汲古作冬禾，依宋元本。

The hexagram Tongren changes into the hexagram Jie. Lin's interpretation says: the locusts have become pests, destroying my crops; the grain is completely eaten, the wheat is entirely consumed, and by autumn there is nothing to harvest. This is a凶辞 indicating a disastrous locust plague leading to total crop failure. Shang Binghe's explanation says: Kan represents thieves and harm, and the hidden Xun represents locusts. Zhen represents grain and crops; Dui corresponds to the autumn season, and Dui also signifies destruction and breaking, hence 'nothing is obtained in autumn'. The collation note says: 'complete grain' in the Jigusha edition reads 'winter grain', but here we follow the Song and Yuan editions.

中孚。衣裳顛倒，為王來呼。成就東周，邦國大休。震為衣裳，正反震，故曰顛倒。震為王、為呼、為東周，艮為成、為邦國。按：《齊風》："東方未明，顛倒衣裳；顛之倒之，自公召之"，《毛詩敘》謂朝廷興居無節，焦意似指太公佐周，與毛異。

The hexagram Tongren changes into Zhongfou. Lin's interpretation says: "Clothes are worn upside down, because the king urgently summoned him and he hurriedly came; finally achieving the foundation of the Eastern Zhou dynasty, the states gained great peace." Shang Binghe explains: "Zhen represents clothes; the upright Zhen and inverted Zhen are opposite, one upright and one inverted, hence 'upside down.' Zhen represents the king, calling, and the Eastern Zhou; Gen represents completion and states. Shang also notes: The poem 'Eastern Wind' from the 'Qi Wind' section of the 'Shi Jing' says, 'The east is still dark, clothes are worn upside down; turning them upside down and right side up, the lord summoned him.' The 'Mao Shi Xü' says it criticizes the court for lacking proper conduct in daily life; however, Jiao's intention seems to be about Tai Gong assisting the Zhou dynasty, being diligent and devoted, which differs from the 'Mao Shi Xü' interpretation. This is also one example of Shang's use of the 'Yi Lin' to infer the views of the three schools of poetry from the Han dynasty."

小過。王孫季子，相與為友。明允篤誠，升擢薦舉。震為王，艮為孫、為季子、為友。震為明允，艮為篤誠，震為薦舉，艮手為擢。詞似用《史記》舜舉八元八愷事。○篤，元本訛駕，依宋本、汲古。薦，依汲古，宋元本皆訛慶。

The hexagram Tongren changes into Xiaoguo. Lin's interpretation says: The prince and Ji Zi become friends; they are sincere and trustworthy, thus receiving promotion and recommendation. This is a favorable omen of virtuous people associating with each other and achieving success together. Shang Binghe's explanation says: Zhen represents the prince, Gen represents Sun, Ji Zi, and friend. Zhen represents clarity and sincerity, Gen represents steadfast honesty; Zhen represents recommendation, Gen represents the hand, which can promote. This line of interpretation seems to refer to the story in the Records of the Grand Historian about Shun promoting the Eight Yu and the Eight Kaidi. The collation notes say: The character 'du' was mistakenly written as 'jia' in the original edition, here following the Song and Jiguguo editions; the character 'jian' follows the Jiguguo edition, while Song and Yuan editions mistakenly wrote it as 'qing'.

既濟。踴泉滑滑，流行不絕。汙為江海，敗毀邑里，家無所處。聞虎不懼，向我笑喜。坎為泉，重坎，故流行不絕、故汙為江海。坤為邑里，三坤爻隔絕，故云敗毀。坎為懼，虎與笑喜蓋用半象。○踴，汲古作漏，依宋元。懼，從宋元，汲古作悖。又按：似用《同人》伏象。

The hexagram Tongren changes into Jijie. Lin's interpretation says: spring water gushes forth, flowing ceaselessly, a long and continuous stream; accumulating into rivers and seas, it destroys villages and lanes, leaving people without a place to take shelter; yet one can hear a tiger's roar but is not afraid, the tiger instead turns to smile at me. The first part describes a flood, the latter an unexpected peace. Shang Binghe's explanation says: Kan represents spring water, the upper trigram of Jijie is Kan, and the second, third, and fourth lines together form another Kan, so the image of Kan appears again, hence the continuous flow, hence the accumulation into rivers and seas. Kun represents villages and lanes, the three Kun lines are separated, hence the saying 'ruin and destruction'. Kan represents fear; as for 'tiger' and 'smiling joy', they are probably derived from the half-image. The collation note says: the character 'yong' in 'yongquan' is 'lou' in the Jigushan edition, here following the Song and Yuan editions; the character 'ju' in 'buju' is from the Song and Yuan editions, the Jigushan edition has 'bei'. Shang also notes: this passage seems to also use the hidden image of the original hexagram Tongren.

未濟。桑扈竊脂，啄粟不宜。亂政無常，使心孔明。離為鳥，故曰桑扈竊脂。坎為竊、為脂。竊脂，即桑扈，一物也。《左傳襄四年》："桑扈竊脂為蠶驅雀者也"，《詩小雅》："交交桑扈"，餘似用半象。○扈，宋元本作戶，從汲古。心，依宋元本，汲古作我。

The hexagram Tongren changes to Weijì. Lin's interpretation says: The birds called Sanghu go to peck at millet, which is not their proper action; the government is in disorder without fixed rules, yet it makes people's hearts exceptionally clear. Sanghu is a bird that eats insects, but now it changes to peck at millet, just as the government loses its proper order. Shang Binghe's explanation says: Li represents birds, so it is said 'Sanghu steals fat'; Kan represents stealing and fat. 'Stealing fat' refers to Sanghu, which is one thing with two names. The Zuo Zhuan, Year 4 of Xianggong, says that Sanghu is a bird that drives away other birds for silkworm farmers; the Shijing, Xiao Ya, has the line 'Jiao jiao Sanghu'. The other symbolic references probably use half the meaning. The collation note says: The character 'hu' in the Song and Yuan editions was written as 'hu', here following the Jigugeshan edition; the character 'xin' in 'xin kong ming' follows the Song and Yuan editions, while the Jigugeshan edition has 'wo'.

大有。白虎張牙，征伐東萊。朱雀前驅，讚道說辭。敵人請服，銜璧而趨。兌為虎、為牙，西方色白，故曰白虎張牙。白虎，西方宿。離為東，兌為決、為斧鉞，故曰征伐東萊。萊，汲古本作東華。按：《史記》云：師尚父封於營邱，未至國，萊人來伐，爭營邱。營邱，邊萊。萊，夷人也。但太公徵萊今史不詳，不知華萊孰是，姑從宋元。朱雀，南方宿。離為雀，南方色赤，故曰朱雀。兌口，故曰讚道說辭。道導通。乾為玉，兌口故曰銜璧。○東萊，汲古本作東華，依宋元。

The hexagram Da You remains unchanged, indicating the meaning of the primary hexagram staying constant. The commentary says: The White Tiger spreads its sharp teeth, sending troops to attack Donglai; the Vermilion Bird leads the way, proclaiming orders and persuading the enemy to surrender. The enemy requests submission, carrying a jade tablet and advancing humbly to apologize. Carrying a jade tablet was an ancient ritual for defeated enemies seeking surrender. Shang Binghe's explanation says: Dui represents the tiger and its teeth, and the color of the west is white, so it is said 'the White Tiger spreads its teeth' — the White Tiger is originally a star of the western sky. Li represents the east, and Dui governs decision-making and represents the axe and scepter, so it is said 'marching east to attack Donglai'; the character 'Lai' in the Ji Gu Ge edition is 'Donghua'. Shang noted: The Records of the Grand Historian say that the master of the army, Shangfang, was granted fief at Yingqiu, but before he arrived, the Lai people attacked and contested Yingqiu; Yingqiu is adjacent to Lai territory, and the Lai people were a barbarian tribe. However, the historical records of Tai Gong's campaign against the Lai people are not detailed today, and it is unclear whether 'Hua' or 'Lai' is correct, so we follow the Song and Yuan editions. The Vermilion Bird is a star of the southern sky, Li represents the bird, and the color of the south is red, so it is said 'the Vermilion Bird'. Dui represents the mouth, so it is said 'proclaiming orders and persuading' — 'dao' and 'dao' are interchangeable, meaning leading the way. Qian represents jade, Dui represents the mouth, and the mouth can carry, so it is said 'carrying a jade tablet'. The collation notes say: 'Donglai' in the Ji Gu Ge edition is 'Donghua', and here we follow the Song and Yuan editions.

乾。南山太行，困於空桑。老沙為石，牛馬無食。此用《大有》象。乾為山、為行，位南，故曰南山。太行，亦山名也。伏坎為困，艮為桑，坤虛，故曰空桑。艮為沙石。坤為老、為牛馬，兌為食，坤閉，故曰無食。○無食，宋元本作無糧，依汲古。

The hexagram Da You changes to Qian. Lin's interpretation says: Between the southern mountain and Taihang mountain, there is a situation of being trapped in the empty mulberry land; old sand hardens into stone, and cattle and horses have no fodder to eat. This is a凶 (auspicious) omen of a place where there is no food. Shang Binghe's explanation says: This takes the image of the original hexagram Da You. Qian represents mountain and movement, and since Qian is located in the south, it is said 'southern mountain'; Taihang is also the name of a mountain. Hidden Kan represents being trapped, Gen represents mulberry, and Kun is hollow in the center, so it is said 'empty mulberry'. Gen represents sand and stone; Kun represents old age and cattle and horses,兑 represents food, and Kun indicates blockage, so 'no food'. The collation note says: 'no food' is written as 'no grain' in Song and Yuan editions, but here we follow the Ji Gu Ge edition.

坤。播木折枝，與母別離，絕不相知。依《訟》之《謙》校。播，種也，言折枝種於他所，與母樹分離也。○宋元、汲古皆作"蟠木失歧"，誤。按：此亦用《大有》伏象。

The hexagram Da You changes to the hexagram Kun. The commentary says: cutting off a branch to plant it, the branch thus separates from the mother tree, cutting off communication, and they will no longer know each other. Using grass and trees to symbolize the separation of flesh and blood. Shang Binghe says that the text of this line was corrected according to the line from the hexagram Song to the hexagram Qian; 'sowing' means planting, referring to cutting off a branch and planting it elsewhere, separating from the mother tree. The collation note says: the Song and Yuan editions, as well as the Ji Gu Ge edition, all read 'pan wood losing branches,' which is incorrect. Shang also notes: this line also uses the hidden image of the hexagram Da You to derive its meaning.

屯。噂噂所言，莫如我垣。歡樂堅固，可以長安。詳《乾》之《困》。○宋元本作譐譐，依汲古。莫如我垣，亦依汲古，宋元作"莫知我恆"，誤。

The hexagram Da You changes to Zun. Lin's commentary says: people gather together, talking loudly and endlessly, all saying there is no wall more secure than mine; joyful and stable, it can last long and be safe. "Wu wu" refers to the sound of people talking together, originating from the poem "Shi Jing · Xiao Ya · Shiyue Zhi Jiao" "Wu ta bei zeng." Shang Binghe provides detailed explanations in the entry on "Qian" and "Kun." The collation note states: "Wu wu" is written as "Ce ce" in Song and Yuan editions, here following the Jigugē edition; "Mo ru wo yuan" also follows the Jigugē edition, while Song and Yuan editions have "Mo zhi wo heng," which is incorrect.

蒙。雹梅零墜，心思憒憒。懷憂少愧，亂我魂氣。艮為果、為梅，坎為冰，故曰雹梅。《爾雅》葖蘆萉注：紫花大根，俗呼雹突，由此例之，是雹梅為象形之字，作李者非也。坎折故零墜。坎為心思，坎憂故憒憒。坤為我、為亂、為魂氣。○憒憒，依宋元本，汲古作積憒。雹，各本作李，依《頤》之《否》校。

The hexagram Da You changes to Meng. The line says: Hail and plum blossoms fall in disorder, my mind is confused and unclear; I am filled with sorrow and shame, disturbing my soul and spirit. Shang Binghe's explanation says: Gen represents fruit and plum, Kan represents ice, and ice is hail, thus forming 'hail plum'. The annotation of the 'Er Ya' says that 'tu' is a common name for 'lu pao', which is a large root with purple flowers. Following this example, 'hail plum' is also a name based on appearance. The different versions all use 'li' instead of 'hail', which is incorrect. Kan represents destruction, hence 'falling down'; Kan represents thoughts, and Kan also represents sorrow, hence 'kui kui', meaning confusion. Kun represents me, disorder, and soul and spirit. The collation note says: 'kui kui' follows the Song and Yuan editions, while the Jigugong edition reads 'ji kui'; the character 'hail' is all written as 'li' in other editions, here it is corrected according to the entry on Yi changing to Po.

需。火雖熾，在吾後。寇雖多，在吾右。身安吉，不危殆。離為火，伏坤為吾，在下故曰在後。坎為寇，兌為右，伏坤為身、為安。殆，音以。

The hexagram Da You changes to Xu. This is also a three-character sentence: fire burns fiercely, but it is behind me; bandits are numerous, but they are on my right; I myself am safe and auspicious, there will be no danger. The danger is outside the body and does not reach me, hence it is auspicious. Shang Binghe's explanation says: Li represents fire, hidden Kun represents me, Li is at the lower trigram, so it is said 'behind'. Kan represents bandits, Dui represents the right; hidden Kun represents the body and safety. The last word 'dai' is read as 'yi' here to rhyme with the previous word 'you'.

訟。虎臥山隅，鹿過後朐。弓矢設張，蝟為功曹，伏不敢起，遂至平原，得我美草。乾為虎、為山，伏震為鹿、為後。《廣韻》："朐，山名"，《史記始皇本紀》："立石上朐界中"，由是例之，後朐或山名也。坎為弓矢、為棘、為蝟、為伏，伏坤為平野、為我。震為美草。○遂，依宋元本，汲古作逐。平，汲古、元本作洋，依宋本。坎為矢證。《後漢書百官志》："功曹主選署及眾事為郡吏長"，《論衡》云："人謂虎食人，功曹為奸所致。"其意以為功曹為吏率虎為獸雄，而蝟能伏虎，故虎畏見。《史記龜策傳》注：蝟能伏虎。

The hexagram Da You changes into the hexagram Song. Lin's interpretation says: A tiger lies in the corner of the mountain, a deer passes by behind the mountain. The bow and arrow are already set up, the hedgehog serves as the official Gongcao, so the tiger lies down and does not rise. The deer then safely walks to the plain and eats my fine grass. This is a divination indicating that the wicked are restrained and the weak find peace. Shang Binghe's explanation says: Qian represents the tiger and the mountain; concealed Zhen represents the deer and the rear. The "Qu" in the "Hou Qu" is a mountain according to the Guangyun dictionary. The Records of the Grand Historian mentions "setting up stones at Qu boundary," so "Hou Qu" might also be a mountain. Kan represents the bow and arrow, the thorn, the hedgehog, and the subjugation; concealed Kun represents the plain and me; Zhen represents the fine grass. The collation notes say: "sui zhi" is from the Song and Yuan editions, while the Jigugē edition reads "zhu"; the character "ping" in "plain" is read as "yang" in the Jigugē and Yuan editions, so we follow the Song edition here. "Kan represents the arrow" is another confirmation of this imagery. Shang also cites the Book of the Later Han on the official system, which says that the official Gongcao is in charge of selecting and appointing officials and handling various affairs, being the chief among the officials of the county. The Lunheng says people believe tigers eat people because the Gongcao is corrupt. This means that the Gongcao is like the tiger among the officials, and the hedgehog can subdue the tiger, so the tiger fears it. The annotation to the Records of the Grand Historian on the divination also says that the hedgehog can subdue the tiger.

師。三火起明，雨滅其光。高位疾顛，驕恣誅傷。伏離為火，數三，故曰三火。坎為雨、為黑，故無光。坎為疾。坤為誅傷。○顛，宋元作巔，依汲古。誅，汲古作深，依宋元。

The hexagram Da You changes into the hexagram Shi. Lin's interpretation says: three piles of fire ignite bright light, but a rainstorm extinguishes the flames; those in high position quickly fall, and arrogance and indulgence bring punishment and injury. This is a凶辞 indicating sudden decline from prosperity. Shang Binghe's explanation says: hidden Li (hexagram 30) represents fire, and the number of Li is three, hence 'three fires'. Kan represents rain and darkness, so the fire light disappears. Kan also represents rapid movement, meaning quickness; Kun represents punishment and injury. The collation note says: the character '颠' in '疾颠' was written as '巅' in the Song and Yuan editions, here following the Ji Gu Ge edition; the character '诛' in '诛伤' was written as '深' in the Ji Gu Ge edition, here following the Song and Yuan editions.

比。疋居楚烏，遇讒無辜，久旅離憂。丁云："疋，雅同"，《說文》："雅，楚鳥也，一名鸒，一名卑居，秦謂之雅"，言雅居楚即謂烏也。艮為烏，故曰烏、曰雅。坎上下兌口相背，故曰讒。坎為憂。○疋居楚烏，依汲古，宋元本作"匹君楚馬"，非。旅，依宋元，汲古作散。○艮烏確證。

The hexagram Da You changes into Bi. Lin's commentary says: A crow perches in the state of Chu, suffering from slander and being falsely accused, enduring a long journey abroad, and falling into distress. Shang Binghe's interpretation says: Ding Yan says that '疋' and '雅' are the same character; the Shuowen explains that '雅' refers to a crow in Chu, also called '鸒' or '卑居', and the people of Qin call it '雅'. Therefore, '雅居楚' refers to a crow. Gen represents a crow, so it is also called '乌' or '雅'. The two Dui trigrams above and below Kan form a back-to-back mouth shape, symbolizing slander, hence '谗'; Kan represents worry. The collation notes say: '疋居楚乌' follows the Jigugē edition, while the Song and Yuan editions read '匹君楚马', which is incorrect; the character '旅' in '久旅' follows the Song and Yuan editions, while the Jigugē edition reads '散'. The last sentence is Shang's own note: this is indeed confirmation of the lost image 'Gèn represents a crow'.

小畜。一室百子，同公異母。以義防患，禍災不起。通《豫》。坎為室，數一。坤為百，震為子、為公。坤為母，上下坤相背，故曰異母。坎為患，坤為禍災，坎伏，故不起。○百子、同公，依宋元本，汲古作十子、作同心，似非。

The hexagram Da You changes to Xiao Xu. Lin's interpretation says: In a single house there are hundreds of sons, all sharing the same father but each with their own mother; relying on propriety and righteousness to prevent calamities, misfortune will not occur. This is a favorable omen for a large family maintaining itself through righteousness. Shang Binghe's explanation says: Xiao Xu is in mutual communication with Yu. Kan represents the house, and the number of Kan is one; Kun represents a hundred, Zhen represents sons, and also represents the public, with the public here referring to the father. Kun represents the mother, and the two Kuns facing each other, so it is said 'different mothers'. Kan represents a calamity, Kun represents disaster, and Kan is in the hidden position, so 'it will not arise'. The collation note says: 'Hundreds of sons' and 'same father' are based on the Song and Yuan editions, while the Jigugeshi edition reads 'ten sons' and 'same heart', which seems incorrect.

履。商人行旅，資所無有。貪其利珠，流連王市。還家內顧，公子何咎。通《謙》。震為商旅、為行人、為珠，巽為利市，乾為王，故曰王市。艮為家，離為顧，震為公子。○所無，依宋元本，資所無有者，言資無所出也。汲古作"資無所有"，非。

The hexagram Da You changes to the hexagram Li. Lin's interpretation says: merchants travel on business, but have no capital to draw upon; they desire the profits from precious jewels and linger in the market of the royal city; when they return home and look inward, what fault has the young lord committed? Shang Binghe's explanation says: Li and Qian are complementary. Zhen represents merchants, travelers, and jewels; Xun represents profit and market; Qian represents the king, so it is said 'king's market'. Gen represents home, Li represents looking back, meaning looking inward; Zhen represents the young lord. The collation notes say: 'no capital to draw upon' follows the Song and Yuan editions — meaning there is no capital to use; the Jigugé edition says 'no capital at all', which is incorrect.

泰。禹將為君，北入崑崙。稍進揚光，登入溫湯。代舜為治，功德昭明。乾為君王，故曰禹。伏艮為崑崙。坤位北，艮陽在上為光，艮手，故曰揚光。坤水為湯，艮火，故曰溫湯。震為帝，故曰舜。○揚光，依宋元本，汲古作陽光，非。代舜為治，依宋元本增，汲古無。○坤北證。

The hexagram Da You changes to Tai. Lin's interpretation says: Yu is about to ascend the throne as king, going north to Kunlun; proceeding step by step, his radiance spreads outward, reaching the warm spring land; succeeding Yu the Shun in governing the world, his achievements and virtue are clearly evident. This is a great auspicious omen of a sage king receiving the mandate. Shang Binghe's explanation says: Qian represents the king, so it refers to Yu. Fu Gen represents Kunlun. Kun is located to the north; the yang line of Gen is at the top, which is the image of brightness, and Gen also represents the hand, which can be raised high, hence 'radiating light'. Kun represents water, and warm water is 'soup', while Gen represents fire, combining to form 'warm soup'. Zhen represents the emperor, so it refers to Shun. The collation note says: 'radiating light' follows the Song and Yuan editions, while the Jigugé edition reads 'sunlight', which is incorrect; the phrase 'succeeding Shun in governance' is added according to the Song and Yuan editions, and is absent in the Jigugé edition. The final sentence 'Kun north verification' is Shang's own note: this confirms the image that 'Kun is located to the north'.

否。乾行天德，覆幬無極。嘔呼烹熟，使各自得。乾為天，故覆幬無極，伏震兌，故曰嘔呼。艮火坤釡，故曰烹熟。○天，汲古作大，烹作享，均依宋元本。

The hexagram Da You changes into the hexagram Po. Lin's interpretation says: The movement of the celestial path spreads the Heavenly Virtue, covering and protecting without limit; calling people while cooking food, so that everyone can obtain what they need. This is a favorable omen of universal virtue and nourishment for all. Shang Binghe's explanation says: Qian represents Heaven, so it is said 'covering without limit' — covering and encompassing. Hidden Zhen and hidden Dui both indicate sound, so it is said 'calling out'. Gen represents fire, and Kun represents the cooking pot, with fire beneath the pot, so it is said 'cooking food'. The collation note says: In the text 'Heavenly Virtue', the character 'Heaven' in the Ji Gu Ge edition is 'Da', and in 'cooking food', the character 'cooking' in the Ji Gu Ge edition is 'Xiang'; both are followed according to the Song and Yuan editions.

同人。南國盛茂，黍稷醴酒。可以享老，樂我嘉友。乾為南，伏坤為國。震為盛茂、為黍稷，伏坎為酒。乾為老，震為樂。○盛茂，汲古作茂盛，醴作醲，均依宋元本。

The hexagram Da You changes into Tong Ren. The line says: The land in the south is flourishing with grass and trees, and millet and millet are abundant, fermented into sweet wine; it can be used to entertain the elders, and also to entertain my good friends. This is a favorable omen of a bountiful harvest and festive feasting. Shang Binghe's explanation says: The position of Qian is in the south, and hidden Kun represents the country. Zhen represents flourishing growth and millet and millet, and hidden Kan represents wine. Qian represents the elders, and Zhen represents joy. The collation notes say: "Flourishing growth" is written as "prosperous growth" in the Ji Gu Ge edition, and "sweet wine" is written as "strong wine" in the Ji Gu Ge edition, both following the Song and Yuan editions.

謙。方船備水，傍河燃火，終身無禍。震為船，坤為船，坤為方，方，並也。《詩》"方舟為梁"，故可備水。坎水坎河，艮為火，故曰傍河燃火。坤為身、為禍，震喜，故無禍。○汲古多"與夫吉昌，永得安康"二句，依宋元本。

The hexagram Da You changes to the hexagram Qian. Lin's interpretation says: connecting two boats together to prevent danger from water, lighting a fire by the river for warmth and illumination; there will be no misfortune throughout one's life. This is a favorable omen of being prepared and thus free from worries. Shang Binghe's explanation says: Zhen represents a boat, Kun also represents a boat; Kun represents the direction, 'direction' means to connect, so two boats connected are called a 'fang zhou' (a connected boat). The 'Shi' says 'fang zhou as a bridge,' showing that connected boats can prevent water danger. Kan represents water and a river, Gen represents fire, so it says 'lighting a fire by the river.' Kun represents the body and misfortune, Zhen indicates joy, so there is 'no misfortune.' The collation note says: the Ji Gu Ge edition has two more sentences, 'and thus auspicious prosperity, always enjoying peace and safety,' but here we follow the Song and Yuan editions and do not take them.

豫。雷行相逐，無有休息。戰於平陸，為夷所覆。詳《坤》之《泰》。

The hexagram Da You changes to Yu. Lin's interpretation says: Thunder rumbles heavily, rolling on continuously, one after another, without stopping; fighting on flat land, defeated completely by the barbarians. This is a凶辞 indicating military defeat. Shang Binghe does not emphasize taking the image here, and detailed explanation can be found in the entry for "Kun" changing to "Tai".

隨。躑躅踟躕，拊心搔頭。五晝四夜，睹我齊侯。震足故躑躅、踟躕。坎為心、為首，艮手，故拊心搔頭。艮為日、為晝，兌為夜，震卦數四，巽五。巽為齊。○睹，依宋元本，汲古作賭。○上二句用《邶詩》注，詳《同人》之《隨》。

The hexagram Da You changes to the hexagram Sui. The line says: moving forward and stopping, hesitating and unable to advance, pounding the chest and scratching the head in anxiety; waiting for five days and four nights, finally meeting the Duke Qi I was waiting for. Shang Binghe's explanation says: Zhen represents the foot, and the foot cannot move forward, hence 'zhizhu' and 'chichu'. Kan represents the heart and the head, Gen represents the hand, hence 'fushen sato'. Gen represents the day and the daytime, Dui represents the night; Zhen's number is four, Xun's number is five, hence 'five days and four nights'; Xun represents Qi. The collation note says: the character 'du' is based on the Song and Yuan editions, while the Jigugeshi edition has 'du'. The first two lines use the meaning of 'sao shou chichu' from the poem 'Jingnü' in the 'Bei Feng' section of the 'Shi Jing', see the entry on 'Tongren' changing to 'Sui'.

蠱。大口宣唇，神使伸言。黃龍景星，出應德門。與福上堂，天下安昌。詳《需》之《萃》。

The hexagram Da You changes to Gu. Lin's interpretation says: a large mouth with thick lips, like a deity sending someone to deliver messages; the Yellow Dragon and the Auspicious Star appear, confirming in the courtyard of a virtuous family; blessings enter the hall, and the world becomes peaceful and prosperous. The Yellow Dragon and the Auspicious Star are both anciently regarded as omens of good fortune. Shang Binghe provides detailed explanation in the entry on Xu changing to Cui.

臨。陰衰老極，陽建其德。履離戴光，天下昭明。詳《否》之《無妄》。第三句各本皆訛"離載陽光"，依《坤》之《未濟》校。

The hexagram Da You changes into Lin. The commentary says: the Yin energy has reached its end and is exhausted, while Yang begins to establish its virtue. The feet tread upon the brightness of Li, and the head bears the radiance, resulting in a clear and bright world. This is a favorable omen of Yin's decline and Yang's growth. Shang Binghe provides detailed explanations in the entry on "Po" changing into "Wu Wang." The collation note states: the third sentence in all versions was mistakenly written as "Li carries the sunlight," here it is corrected according to the entry on "Kun" changing into "Wei Ji" to read "treading Li and bearing light."

觀。三塗五嶽，陽城太室。神明所伏，獨無兵革。詳《需》之《蒙》，汲古多"下有保國"四字，依宋元本。

The hexagram Da You changes to Guan. Lin's commentary says: San Tu Mountain and Wu Yue, Yang Cheng and Tai Shi, are all places where deities dwell in seclusion; only this area has no warfare or calamity. San Tu is located in the present-day Song County of Henan Province, while Yang Cheng and Tai Shi are all within the territory of Song Mountain, which is considered a strategic and sacred region where deities reside according to ancient accounts. Shang Binghe's detailed explanation is referenced in the entry for Xu changing to Meng. The collation note states: the Jigusheluo edition adds the four characters 'xi you baoguo' (there is protection for the state), but here we follow the Song and Yuan editions and do not adopt them.

噬嗑。年豐歲熟，政仁民樂。利以居止，旅人獲福。震為年歲、為豐熟、為仁樂，伏巽為利。艮為居止，震為旅人。○政仁，依宋元，汲古作仁政，非。

The hexagram Da You changes to Shi He. The line commentary says: The harvest is abundant, the government is benevolent, and the people are happy; it is suitable to stay in one's place, and even travelers going out can also gain blessings. Shang Binghe's explanation says: Zhen represents years, abundance, and benevolence and joy; the hidden Xun indicates benefit. Gen represents dwelling and staying, while Zhen represents travelers. The collation note says: "Government benevolence" follows the Song and Yuan editions; the Ji Gu Ge edition reads "benevolent government," which is incorrect — "government benevolence" is the right reading, matching the previous phrase "abundant harvest" as parallel expressions.

賁。楚烏逢矢，不可久放。離居無群，意昧精喪。作此哀詩，以告孔憂。楚烏，即雅，見《說文》。艮為黔啄，故曰烏。震為叢木，故曰楚烏。坎為矢，故曰楚烏逢矢。艮為居，坎為孤，故曰離居無群。坎為心、為隱伏，故曰意昧。震神坎陷，故精喪。坎為哀憂，震為告。《詩四月篇》："君子作詩，維以告哀"。○烏，從宋元本，汲古作鳥。矢，宋元本訛天，從汲古。可，宋元本作時，從汲古。群，汲古作辜，從宋元本。汲古無意昧精喪句。

The hexagram Da You changes into the hexagram Ben. The commentary says: A crow in Chu encountered an arrow, could not remain long in exile; living alone without companions, its mind was confused and its vital energy was depleted; thus, this sad poem was written to express deep sorrow. Shang Binghe's explanation says: "Chu Wu" refers to the crow, which is the same as the bird, as stated in the Shuo Wen. Gen represents blackness and pecking, so it is the crow; Zhen represents thick woods, and "Chu" originally refers to thick woods, thus forming "Chu Wu." Kan represents the arrow, so it is said "Chu Wu met the arrow." Gen represents dwelling, and Kan represents solitude, so it is said "living apart without a group." Kan represents the mind and also signifies concealment, so "mind was confused"; Zhen represents the spirit, and Kan represents a pit, so "vital energy was lost." Kan represents sorrow and grief, and Zhen represents a message. The poem Xiao Ya Si Yue has "The gentleman composed a song, to express sorrow," which is the basis for the last line. The collation note says: the character "wu" comes from the Song and Yuan editions, while the Ji Gu Ge edition has "niao"; the character "shi" in "met the arrow" was mistakenly written as "tian" in the Song and Yuan editions, following the Ji Gu Ge edition; the character "ke" in "could not remain long" was written as "shi" in the Song and Yuan editions, following the Ji Gu Ge edition; the character "qun" in "without a group" was written as "gu" in the Ji Gu Ge edition, following the Song and Yuan editions; the Ji Gu Ge edition does not include the phrase "mind was confused and vital energy was lost."

剝。出門大步，與凶惡忤。罵公詈母，為我憂恥。坤為門戶、為凶、為母、為我憂。伏乾為行、為公，兌為罵詈。○凶，依宋元本，汲古作兄，非。恥，亦從宋元本，汲古作趾，非。

The hexagram Da You changes into the hexagram Bao. The line statement says: Going out with big steps, I happen to meet a wicked person face to face; that person insults my father and curses my mother, making me both worried and ashamed. This is a bad omen of encountering evil while going out. Shang Binghe's explanation says: The hexagram坤 represents door, misfortune, mother, myself, and worry; the hidden hexagram Qian represents movement and public affairs, where 'public' refers to father; the hexagram Dui represents scolding and cursing. The collation note says: The character 'xiong' (evil) in 'xiong person' follows the Song and Yuan editions; the Ji edition reads 'xiong' as 'xiong' (elder brother), which is incorrect; the character 'chi' (shame) in 'worried and ashamed' follows the Song and Yuan editions; the Ji edition reads 'chi' as 'zhi' (foot), which is also incorrect.

復。火至井谷，陽芒生角。犯厯天市，窺觀太極。登上玉床，家易六公。天市，依汲古。《天官書》："旗中四星曰天市"，宋元本作天戶，非。太極，依汲古，即北極也，宋元作太微，不韻。又陽宜作楊，古楊柳不分，即柳星也。按：此亦用《大有》象。離為星、為火，兌為井谷，伏艮為角，離為觀。太極謂五。乾為玉，伏艮為床。

The hexagram Da You changes to Fu. This is a line of interpretation related to celestial phenomena: the planet Mars moves to the Well mansion and the mouth of the valley, with the芒 of the Willow star appearing; it invades the Tian Shi enclosure, looking at the Pole Star; it ascends the Jade Bed, and six ministers are replaced in the family. Shang Binghe first provided a commentary: "Tian Shi" follows the Ji Gu Ge edition, as the "Records of the Grand Historian: Celestial Officials" says "four stars in the flag are called Tian Shi"; Song and Yuan editions say "Tian Hu", which is incorrect. "Tai Ji" also follows the Ji Gu Ge edition, referring to the Pole Star; Song and Yuan editions say "Tai Wei", which does not rhyme. The "Yang Mang" should be "Yang Mang", where "Yang" should be read as "Yang", as in ancient times Yang and Willow were not distinguished, referring to the Willow star in the twenty-eight mansions. Shang noted: this line also uses the image of the hexagram Da You - Li represents stars and fire, Dui represents the Well and valley, hidden Gen represents the horn, Li represents observation; "Tai Ji" refers to the five stars of the Pole Star. Qian represents jade, hidden Gen represents bed, combining to form "Jade Bed".

無妄。牧羊逢狼，雖憂不傷。畏怖惕息，終無禍殃。震為羊，震艮對，故曰逢狼。艮為狼，坤為牧、為憂傷，乾惕，故曰惕息。坤為禍殃，坤伏故無。○惕，依汲古，宋元本訛既。

The hexagram Da You changes to Wu Wang. Lin's interpretation says: while herding sheep, one encountered a wolf, although frightened, there was no injury; one held one's breath and was cautious, in the end there was no calamity. This is a phrase indicating encountering danger without harm. Shang Binghe's explanation says: Zhen represents sheep, and Zhen and Gen are opposing trigrams, so it is said 'meeting a wolf'—Gen represents a wolf. Kun represents herding and sorrow; Qian indicates vigilance, so it is said 'holding one's breath with caution'. Kun represents calamity, and Kun is in the hidden position, so 'finally no calamity'. The collation note says: the character '惕' in '惕息' is based on the Ji Gu Ge edition, while the Song and Yuan editions mistakenly use '既'.

大畜。繭栗犧牲，敬事鬼神。神嗜飲食，受福多孫。望季不來，孔聖厄陳。上四句詳《乾》之《旅》。艮為季，艮止，故不來。乾為聖，震為孔、為陳。○鬼，宋元本作貴，神嗜作享者，茲依汲古。

The hexagram Da You changes to Da Xu. The line says: Using young oxen with horns like silkworms and chestnuts as sacrifices, respectfully offering food to the spirits; the spirits having enjoyed these offerings, will descend blessings, leading to numerous descendants. However, the expected Ji Zi has not arrived, and the sage Confucius was instead trapped in the state of Chen. The first four lines are auspicious, the last two are inauspicious, with a change within one line. Shang Binghe says, the imagery of the first four lines is detailed in the section on Qian in the hexagram Lü; the last two lines are: Gen represents Ji, Gen signifies stopping, hence 'not coming'; Qian represents the sage, Zhen represents Kong and Chen. The collation note says: the character 'ghost' in 'ghost spirits' was written as 'precious' in Song and Yuan editions, and 'spirit's appetite' was written as 'spirit's enjoyment' in Song and Yuan editions; here we follow the Ji Gu Ge edition.

頤。大澤治妝，南歸牧羊。長伯為我，多得牛馬，利於徙居。坤為水、為海，故曰大澤。妝，俗作娤，為裝之訛字。震為行，故治裝。伏兌為羊，坤為牧，震為歸、為南、為伯、為長。坤為我、為牛、為馬，震行故徙居。○大澤治妝，宋元本作大蓋治床，依汲古。歸羊，從宋元本。牧，從汲古。牛馬，依宋元本，汲古作馬牛。

The hexagram Da You changes into Yi. The divination says: by the great marsh, prepare for the journey, go south to return and raise sheep; the elder brother will take care of me, obtaining many cattle and horses, it is auspicious to move and settle elsewhere. This is a favorable omen for moving and settling with livestock. Shang Binghe's explanation says:坤 represents water and the sea, so it is said 'great marsh'. 'Zhuang' is commonly written as 'miao', but actually it is a corrupted form of 'zhuang', meaning to prepare. Zhen represents movement, so preparing for the journey. The hidden Dui represents sheep, and坤 represents herding; Zhen represents returning, south, elder brother, and length.坤 represents me, cattle, and horses; Zhen governs movement, so it is suitable to move and settle. The collation note says: 'Great marsh prepare' is written as 'Great cover prepare bed' in Song and Yuan editions, here following the Jigugē edition; 'south return' and 'sheep' are taken from Song and Yuan editions, while 'herd' is taken from Jigugē edition; 'cattle and horses' follow Song and Yuan editions, while Jigugē edition has 'horses and cattle'.

大過。枯樹無枝，與子分離。飢寒莫養，獨立哀悲。通《頤》。震為樹，互大離科上槁，故曰枯，巽寡故無枝。震為子，風散故分離。乾為寒，離虛為飢，坤死故莫養。坤為哀悲。

The hexagram Da You changes into Da Guo. Lin's interpretation says: a dead tree has no branches, father and son part ways; hungry and cold, no one to support, standing alone in sorrow. This is a凶 (auspicious) omen of loneliness and hardship. Shang Binghe's explanation says: Da Guo is in mutual communication with Yi. Zhen represents a tree; the six lines form a large Li. The Sayings of the Changes say Li is "branches withered on top," meaning hollow in the middle and dry at the top, hence "dry." Xun represents scarcity, hence "no branches." Zhen is son, and Xun wind disperses, hence "parting." Qian represents cold, Li being hollow signifies hunger, and Kun represents death, hence no one to support; Kun also signifies sorrow and grief.

坎。天地九重，堯舜履中。正冠垂裳，宇宙平康。互震為帝，故曰堯舜。震為履，坎為中，艮為冠，坤為裳，坎為平。○履，汲古作治，依宋元本。

The hexagram Da You transforms into Kan. Lin's commentary says: The heavens and earth have nine layers, and Yao and Shun resided in the center and acted accordingly, maintaining balance in everything. They wore the proper cap and robe, and governed the world, bringing peace and prosperity throughout the universe. The phrase "to govern the world by merely wearing robes" comes from the Great Treatise of the Book of Changes, meaning to rule through non-action. Shang Binghe's explanation says: The interacting trigrams include Zhen, which represents the emperor, so it refers to Yao and Shun. Zhen represents movement, Kan represents the center; Gen represents the cap, Kun represents the robe; Kan represents levelness. The collation note says: The character "fulfill" in "fulfill the center" is written as "govern" in the Ji Gu Ge edition, but here we follow the Song and Yuan editions.

離。鳧鷖游涇，君子以寧。履德不衍，福祿來成。伏震為鳧鷖，坎為涇，艮為君子，震為履、為福祿。○涇，元本作滛，從宋本、汲古。履，從宋元本，汲古訛復。

The hexagram Da You changes into Li. Lin's interpretation says: wild geese and sand gulls glide on the Jing River, thus the gentleman becomes tranquil; practicing virtue without error brings him fortune and official rank. This refers to the meaning of the poem from "Da Ya · Fu Yi" which says, "Fu Yi in Jing, Gong Shi comes Yan and Ning." Shang Binghe's explanation says: hidden Zhen represents the wild geese and sand gulls, Kan represents the Jing River, Gen represents the gentleman, and Zhen represents walking and brings fortune and official rank. The collation note says: the original edition had "Yin" for "Jing," but here we follow the Song and Ji Gu Ge editions; the character "Lu" in "Lu De" comes from the Song and Yuan editions, while the Ji Gu Ge edition mistakenly uses "Fu."

咸。裸裎逐狐，為人觀笑。牝雞雄晨，主作亂根。通《損》。坤為身，故曰裸裎。艮為狐，震為逐、為人、為笑，艮為觀，互巽為雞，震為雄、為旦、為鳴，故曰雄晨。震為主，坤為亂。○裸裎，宋元本作臝襢，依汲古。觀，汲古作所，雄作司，均依宋元本。《書》：牝雞之辰，惟家之索。

The hexagram Da You changes into the hexagram Xian. Lin's interpretation says: going naked to chase a fox, being laughed at by people around; a hen imitating a rooster to crow, this is the root of disorder. The first line loses propriety, the second line loses its proper status. Shang Binghe's explanation says: Xian and Shen are mutually related.坤 represents the body, nakedness is "luo cheng".艮 represents the fox, zhen represents chasing, people, and laughter, and gen represents observation; the mutual trigrams xun represent the chicken, zhen represents the male, the morning, and the sound, forming "xiong chen". Zhen is the main element,坤 represents disorder. The collation notes say: "luo cheng" is written as "luo tan" in Song and Yuan editions, here following the Ji Gu Ge edition; the character "guan" in "guan xiao" is written as "suo" in the Ji Gu Ge edition, and "xiong" in "xiong chen" is written as "si" in the Ji Gu Ge edition, all following the Song and Yuan editions. Shang also cites the "Shang Shu" "the hen crows at dawn, the family will be ruined," which is the basis of Lin's interpretation.

恆。典冊法書，藏在蘭臺。雖遭亂潰，獨不遇災。詳《坤》之《大畜》。○書、亂，從宋元本，汲古作言、作禍，《論衡》："連山藏在蘭臺"。

The hexagram Da You changes to Heng. The line says: "Classic texts and calligraphy are stored in the Lantai; even if there is chaos and collapse, only they are not afflicted by calamity." Lantai was the place in the Han dynasty where books were kept. Shang Binghe provides an explanation in the section on Kun changing to Da Xu. The collation note says: "The character 'book' in 'calligraphy' and 'chaos' in 'chaos and collapse' are from the Song and Yuan editions; the Ji Gu Ge edition has 'speech' and 'calamity' instead. Shang also cites Lun Heng, 'The Lianshan is stored in the Lantai,' which proves that Lantai was indeed a place for storing books."

遯。三痴且狂，欲之平鄉。迷惑失道，不知昏明。通《臨》。坤為痴，震數三，故曰三痴。震起故曰且狂。《詩鄭風》："不見子都，乃見狂且"，《說文》："且，薦也，薦，進也"，《集韻》："且，徂也"，且狂，猶狂且也。坤為平鄉，震為之，坤為迷惑、為失，震為大塗，坤夜震旦，故曰昏明，坤迷故不知。全用對象。○且狂，依汲古，宋元本作俱，非。且，音徂。

The hexagram Da You changes into the hexagram Duan. Lin's interpretation says: Three foolish people have again become wild, wanting to go to Pingxiang; on the way they are confused and lose their path, unable to distinguish between night and day. Shang Binghe's explanation says: Duan and Lin are complementary. The earth element represents foolishness, and the number of Zhen is three, so it is said 'three foolish ones'; Zhen represents movement and action, so it is said 'become wild'. The poem 'Shan You Fu Su' from the Zheng Wind of the Book of Songs says 'not seeing Zidu, but seeing Kuangque', the Shuowen Jiezi explains 'que' as 'jian', meaning to recommend, which is to advance; the Jiyun says 'que' is pronounced 'cu'. Thus, 'kuangque' is a reversal of 'kuangque'. The earth element represents Pingxiang, Zhen represents 'to go', the earth element represents confusion and loss, Zhen represents the great road; the earth element represents night, Zhen represents dawn, so it is said 'hunming'. Because the earth is confused, it is said 'not knowing'. The entire interpretation uses the image of the opposite hexagram. The collation note says: 'kuangque' follows the Jiguguo edition, while the Song and Yuan editions say 'ju', which is incorrect; 'que' is read as 'cu'.

大壯。癭瘤瘍疥，為身瘡害。疾病癃痾，常不危殆。通《觀》。艮多節，故曰癭瘤痬疥、曰癃痾。坤為身、為害、為疾病，艮安故不危殆。○害，依宋元本，汲古作患，不協。痾、危殆。皆依汲古，宋元本作痢、作屬逮，似非。

The hexagram Da You changes to Da Zhuang. Lin's interpretation says: there is a swelling on the body, sores and skin diseases, which become afflictions of the flesh; although there are diseases and chronic illnesses, they will not endanger life. This is a statement about illness without death. Shang Binghe's explanation says: Da Zhuang and Guan are complementary. The trigram Gen has many knots, so it is said 'swelling, sores and skin diseases', and 'obstruction and illness'. The trigram Kun represents the body, harm and disease; Gen is characterized by stability, hence 'not in danger'. The collation note says: the character 'harm' in 'cancerous affliction' follows the Song and Yuan editions, while the Jigugeshi edition uses 'suffering', which does not rhyme; the character 'disease' and the words 'dangerous' both follow the Jigugeshi edition, while the Song and Yuan editions use 'diarrhea' and 'belong to arrival', which seem incorrect.

晉。三豕俱走，鬬於谷口。白豕不勝，死於坂下。坎為豕，離卦數三，故曰三豕。艮為谷，伏兌為口。兌剛魯毀折故鬬。兌，西方色白，故曰白豕。坤死艮坂，故曰死於坂下。○谷，宋元本作虎，依汲古。

The hexagram Da You changes to Jin. The line statement says: three pigs run together and fight at the mouth of the valley; the white pig cannot win and dies under the hillside. Shang Binghe's interpretation says: Kan represents pigs, and the number of Li hexagram is three, so it is called 'three pigs'. Gen represents the valley, and the hidden Dui represents the mouth, forming 'mouth of the valley'. Dui is characterized by being strong and crude, and it governs destruction, so they fight. Dui belongs to the west, and the color of the west is white, so it is called 'white pigs'. Kun governs death, and Gen represents the hillside, so it is called 'dying under the hillside'. The collation note says: the character 'valley' in 'mouth of the valley' was written as 'tiger' in the Song and Yuan editions, but here it follows the Jigugē edition.

明夷。賴主之光，受德之佑。雖遭顛沛，獨不凶咎。震為主，離為光，震為德。○主，依汲古，宋元本作先。遭，依宋元本，汲古作造。

The hexagram Da You changes into Ming Yi. The line statement says: Relying on the brilliance of the sovereign, receiving the protection of grace; although encountering hardship and wandering, it does not lead to misfortune or calamity. This is a statement indicating danger but with support. Shang Binghe's explanation is brief: Zhen represents the sovereign, Li represents light, and Zhen also represents virtue. The collation note states: The character 'zhǔ' (sovereign) in 'lài zhǔ' is based on the Ji Gu Ge edition, while the Song and Yuan editions have 'xiān'; the character 'zāo' (encounter) in 'suī zāo' is based on the Song and Yuan editions, while the Ji Gu Ge edition has 'zào'.

家人。上義崇德，以建大福。明哲且聰，周武立功。通《解》。震為德、為福、為建，離為明、為哲、為聰，震為周、為武、為功。○哲、立功，從宋元本，汲古作德、作功立，非。

The hexagram Da You changes into the hexagram Jia Ren. Lin's interpretation says: To value righteousness and virtue is used to establish great blessings; being both enlightened and wise, King Wu of Zhou thus achieved great accomplishments. This is a fortunate phrase indicating that virtue leads to achievement. Shang Binghe's explanation says: Jia Ren and Jie are mutually related. Zhen represents virtue, blessings, and establishment; Li represents enlightenment, wisdom, and intelligence; Zhen also represents Zhou, Wu, and achievements. The collation note says: The character 'zhe' (wisdom) in 'mingzhe' and 'li gong' (establish achievements) come from the Song and Yuan editions. The Jiguguo edition reads 'de' (virtue) and 'gong li' (achievements established), which is incorrect.

睽。四亂不安，東西為患。身止無功，不出國城。乃得全完，賴其生福。兌數四，離為亂，坎險故不安。離為東，坎為西、為患，伏艮為身、為止、為國城，艮止故不出。

The hexagram Da You changes into the hexagram Kui. The line statement says: there is turmoil and unrest in all directions, with calamity on both the east and west; one can only stay still and not move, unable to achieve any accomplishments, not even leaving the city gates; thus preserving oneself and surviving with blessings. This is a statement from the time of chaos, advocating stillness. Shang Binghe's explanation is: the number of Dui is four, Li represents disorder, and Kan signifies danger, hence 'unrest'. Li corresponds to the east, Kan to the west and calamity; the hidden Gen represents the body, stopping, and the state's city, with Gen indicating stillness, hence 'not going out'.

蹇。金牙鐵齒，西王母子。無有患殆，涉道大利。詳《小畜》之《大有》，此亦用《大有》象。○涉道大利，依汲古，宋元本作滅害道利。

The hexagram Da You changes to Jian. The line says: possessing golden teeth and iron jaws, being the son of the Queen Mother of the West; there is no calamity or danger, and going out on a journey is very advantageous. The Queen Mother of the West is an ancient mythological deity of longevity, so her son naturally is strong and hard to injure. Shang Binghe notes and explains this in the section of Xiao Xu under Da You, and points out that this section also uses the image of the hexagram Da You as the zhen hexagram. The collation note says: "involved in the great advantage" follows the Ji Gu Ge edition, while the Song and Yuan editions read "eliminate harm and benefit the path."

解。賀喜從福，日利蕃息，歡樂有得。震為喜樂、為賀、為福，伏巽為利，離為日，震為蕃息。

The hexagram Da You changes to Xie. Lin's interpretation says: celebrating joy and happiness, good fortune follows; day by day profit is generated, multiplying and flourishing, with joyous harvests. This is a favorable omen of wealth and descendants thriving. Shang Binghe's explanation says: Zhen represents joy, celebration, and good fortune; concealed Xun indicates profit; Li represents the sun, hence 'profit of the day'; Zhen also signifies proliferation.

損。昊天白日，照臨我國。萬民康寧，咸賴嘉福。艮一陽在上故為天、為日，納丙，故曰昊天。昊天，夏日也。坤為我、為國，艮為光明，故曰照臨。坤為萬民，震為康寧、為嘉福。○嘉福，依宋元本，汲古作受福。

The hexagram Da You changes to the hexagram Shen. The line statement says: Vast sky, bright day, shining upon my land; all people are peaceful and secure, relying on this fine fortune. This is a favorable omen of a wise ruler and a prosperous state. Shang Binghe's explanation says: The mountain (Gèn) has only one yang line at the top, so it represents heaven and the sun; in the system of Najia stem assignment, the mountain is paired with the heavenly stem 'Bing', which belongs to summer, so it is said 'Ho Tian' — 'Ho Tian' refers to the sky of summer. The earth (Kūn) represents me and the state, and the mountain represents brightness, so it is said 'Shining down'. The earth represents the people, the thunder (Zhèn) represents peace and security, and also represents good fortune. The collation note says: 'Good fortune' follows the Song and Yuan editions, while the Jigugē edition reads 'Receiving fortune'.

益。左眇右盲，視闇不明。下民多孽，君失其常。震為左，伏兌為右，互大離故曰眇、曰盲、曰不明。坤為黑暗、為下、為民、為孽，震為君。

The hexagram Da You changes to Yi. Lin's interpretation says: the left eye is partially blind, the right eye is completely blind, and things appear dark and unclear; the people below suffer frequent calamities, and the ruler loses the constant way. Using blindness to symbolize the loss of clarity indicates a凶 omen of political darkness and people's hardship. Shang Binghe's explanation says: Zhen represents the left, and the hidden Dui represents the right; the six lines form a large Li externally, and Li represents the eye which is damaged here, hence '眇', '盲', and 'not clear'. Kun represents darkness, the lower position, the people, and calamity; Zhen represents the ruler.